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In the middle of the 18th century, European colonial powers took control of India. The British administration of the then-Government of India carried out a study of Indian society, culture, language, history, etc. They established the Asiatic Society in Calcutta in 1784, Fort William College in 1800, the Archaeological Survey of India in 1861, the Calcutta Museum in 1814, Serampore College, etc. while conducting this survey work.

These organisations were founded by pioneers including William Jones, Lord Wellesley, Alexander Cunningham, William Carey, John Marshman etc. Indians like Babu Rajedralal Mitra, Purna Chandra Mukhopathaya (PC Mukherjee) etc. also helped to establish these institutes.

Mukherjee was born on 19 June 1849, at Panihati, which is located 10 km from Kolkata. In 1868, he completed his elementary education at the Agarpara Christian School and his middle schooling at the Sodepur English High School. He had a keen interest in studying geography and history. He attempted the BA graduation examination at the University of Calcutta in 1873, but he was unsuccessful.

Mukherjee started his professional career in 1874 in the Audh-Rohilakhand railway department. But after six months, he joined the Lucknow Museum and from there he was sent to the Bombay School of Art where he spent two years. After finishing the course he came back to Lucknow and became interested in archaeology. He prepared a report titled “Pictorial Lucknow: History, People, and Architecture” while working at the Lucknow Museum which was published as a book in 1883. One of the interesting things of the book is his drawings of the Nawabs, castles, and locations of Lucknow.

Mukherjee was involved in archaeological excavation work in Bihar and Orissa from 1891 to 1894. The Bihar Museum’s contents were moved to the Indian Museum in Calcutta by the Government of Bengal in 1891. Some of these sculptures were on exhibit there, while others were kept in the museum’s reserve collection. Mukherjee was deputed as the Indian Museum’s interim archaeologist and given the task of transporting the Broadley collection of antiquated sculptures from Bihar to Calcutta and helping with museum organisation. He was also assigned to another project to do research into the Rajgir and Bargaonarchaeological ruins.

He was given the task of survey work at the Konarak Sun Temple in Orissa in 1897–1898 and also travelled to Patna at the site of the former Pataliputra-Bankipur. He gave items discovered during excavation work in the Pataliputra region between 1896 and 1898 to the Patna Museum. In actuality, materials discovered during excavation work between 1896 and 1898 served as the foundation for the later establishment of the Patna museum. His reports were later published as books in 1892 and 1898 respectively. Mukherjee also engaged in excavation work in the Jain holy site of Kankali Tila near Mathura, Punjab and Taxila region during 1899 to 1902.

But his biggest contribution was discovering the birthplace of Gautam Buddha. Gautam Buddha spent his early life (nearly 30 years) at Kapilavastu. Kapilavastu was located north of the larger Kosala, in the foothills of modern-day Nepal. It’s the town where Sidhartha Gautama was raised and lived as a prince until he renounced worldly life, as written in the Princeton Dictionary of Buddhism.

In 1899, the British Government sent him to the Tarai area of Nepal to determine the exact location of Kapilavastu. From March to August of 1899, he continued excavation work in Lumbini. Using epigraphical, literary and physical evidence, Mukherjee determined that Tilaurakot, 16 miles from Lumbini and 21 miles from Pirprahwa, is the real Kapilavastu. The report was also later on published as a book. Mukherjee also excavated the southern side of the Maya Devi Temple of Lumbini and exposed carved brick masonry, of the type found along the western and northern edges.

Besides these, during 1882 to 1901, Mukherjee wrote several articles in The Theosophist Journal regarding Mahavira Jain, Mauryan Empire and different issues regarding Indian archaeology. He also wrote several Bengali articles in the Prabasi Patrika and some other journals some of which aren’t available now.

In the Bengal Circle between 1902 and 1904, the Archaeological Survey of India carried out a survey effort that included Champaran, Muzaffarpur, Patna, Shahabad, Gaya, Birbhum, Hoogly, Puri, Khulna, Dacca, and Mymensingh among other places. Despite the fact that Mukherjee was working as a draughtsman at the office, he was chosen to be the pandit of the survey. The principal object of the survey work was to inspect as many ancient remains as possible, in order to ascertain what is really worth preserving, and also which places or areas should be surveyed in a more detailed and systematic way.

He died at the age of 53 on 4 Aug 1903 in Panihati at his ancestral home. Though without the advantage of scientific training, Mukherjee showed himself devoted to his work and possessed of a variety of useful knowledge which was not infrequently turned to good account, said Sir John Marshall in an obituary he wrote for Mukherjee. In brief, Mukherjee was an author, painter, archaeologist, and above all, a passionate nationalist who adored old Indian art and architecture throughout his career. 2024 marks Mukherjee’s 175th Birth Anniversary.

The laws confined to paper hold little more than cosmetic value. However, when they are faithfully implemented in letter and spirit, they become the bedrock upon which democracy stands.

Enactment and enforcement are the two vital components of law. Enactment is the birth of law, the moment when it is conceived. It is the intention, the vision of order and justice. And enforcement is its living pulse. It follows enactment and translates the words into action. So, are we serious about the enforcement of laws?  

As we celebrate Human Rights Day, a day designated by the United Nations (UN) to draw the attention of international community towards the Universal Declaration of Human Rights (UDHR) which was adopted by the UN General Assembly on 10 Dec 1948 by a vote of 48 to nil with eight abstentions, it’s high time for us to reevaluate our efforts in effectuating those rights and obligations.  

The deliberation of UDHR is considered as one of the five core human rights treaties of the UN that functions to advance the fundamental freedoms and to protect the basic human rights for all individuals.  The declaration is neither addressed to nations nor to the member states but to every individual. This UN deliberation is in keeping with the words, “We the people of the United Nations” with which the preamble of the UN Charter begins.

In the words of Palmer and Perkins, the acclaimed commentators of Human Rights, ‘UDHR is a beacon of light for all mankind.’ There we can come across 30 fundamental rights, including that of right to life and liberty, and freedom of speech, guaranteed to every human being by virtue of being human.

Observe the laws 

Ever since its inception, UDHR has acted as a morally binding guideline to protect humanity and uphold human dignity. Still, this occasion of Human Rights Day always affords a mixed reaction. Yet, its gross and systematic violation continues in our part of the world. To tell you a fact, our rights are merely limited on papers.   

A day does not pass without news stories of severe human rights violations in countries across all regions of the globe.  Are our children being treated humanely? Are our labor rights protected humanely enough? Are our women safe on the streets? Are our women, children, differently-abled persons or senior citizens living a dignified life? Are we getting a breath of fresh air?

The rights incorporated under the UDHR are also embodied under the Constitution of Nepal. Take an example of Article 16, which envisages that every person shall have the right to live with dignity. 

So, what does dignity mean? Is it an integral part of human rights? Dignity means a state or quality of being worthy of honor and respect. A dignified life has a freedom to exercise his rights and even fight for it. It symbolizes equality as an intrinsic right and confirms that every human is equal in this world and that everyone has equal rights and duties.

Enhance economy 

The concept of equality is also one of the notions of UDHR as well as ours’ Constitution. The digital divide, stereotype and division of society in line with economical and political status demonstrate a vivid reality that things are not equal in our country and equality remains a legal matter limited to black letters of law.  The same is the case with the right to the environment. Our cities are so polluted that the constitutional guarantee of the right to live in a pollution-free environment gets violated in broad daylight.

The right to employment also seems to be limited on paper as our majority of youths are toiling in gulf and developed countries for a better future.

The continuous violation of our rights or state’s incompetence in enforcing those rights gives a message that we cannot upkeep the constitutional guarantees unless we are economically sound. Dr BR Ambedkar, the chief architect of Indian constitution, was of the view that civil and political democracy cannot be implemented in true sense unless we have a robust economic democracy. Simply put, our rights cannot be implemented in letter and spirit, unless the state is economically sound enough for that.  

It’s high time to declare a universal declaration for maintaining the economy of the states so as to make the states qualified to implement those laws and obligations.

So, will it be just to conclude that the only thing universal about human rights is its universal violation?

Way out

Our education system should encompass values such as peace, non-discrimination, equality, pollution-free environment, fair and impartial justice, dignity, tolerance, and respect for human dignity. Our legal education system is good at imparting knowledge about human rights but bad at educating students about equity, violence redressal and preventive mechanisms.  

The concerns of human rights can no longer remain an affair of a particular state in the present world. The only thing universal about universal human rights ought to be its universal acceptance. 

Ironically, the mandates of UDHR don’t seem to have the muscle of measures, such as allocation of grants to the states with limited economies to enforce the rights in actual sense. It’s seen that the developing countries, like Nepal, are in a sorry state to enforce fundamental rights just because of poor economic conditions. The observance of UDHR is not a charity but a duty.  It’s high time to stand together against all forms of bigotries and human rights’ violation. Over and above all this, it’s high time for the UN member states to resort precisely towards actual enforcement than the mere enactment of the laws.

There are so many décor trends that it’s hard to keep up. The problem with trends is also that it comes and goes and you will constantly have to update your home (and spend a fortune doing so). Décor items also don’t come cheap and you run the risk of buying something that will soon become commonplace as the item becomes popular, thanks to relentless marketing by stores and influencers on Tiktok and Instagram. A trick to making your space timeless is by curating one that is uniquely you. It should make you happy and be visually appealing as well. Here are five ways to do just that.

Go local

Hit the local market. Basantapur in Kathmandu and Mangal Bazaar in Lalitpur are great places if you want to pick up some local handicraft. We recommend brass and bronze statues and flower vases. Bronze ones are actually easier to clean than brass ones and there are many interesting ones available, including but not limited to religious idols. These add a touch of regality to your living space and since most items are handcrafted you won’t find two identical pieces, making yours truly unique.

Invest in a good painting

A painting can elevate the look of your space and make it look interesting. It can also be a great conversation starter for when you have guests at home. However, a rule of thumb while buying a painting is to get one that speaks to you. It has to be something you will enjoy looking at as well as match your décor. Don’t buy something on a whim. Think about it, take your time, and then decide. Scour the Boudha area for some great Tibetan and Buddhist paintings that are vibrant and alluring. You can also commission an artist to make one for your space.

Bring nature in

One of the easiest ways to make your space ooze elegance is by bringing in some greenery. A bunch of houseplants is all your need to bring some cheer into your space. Look for low maintenance ones like the Peace Lily or the Snake plant. These are easy to care for and thrive in low light conditions as well. You can also cut some stems of plants and place them strategically in random corners of your home. These will have to be replaced time and again but it will also give you the option to change things up when you feel like it.

Get your hands on an heirloom

An old clock, a black and white enlarged photo of your ancestors, or a turntable—heirlooms are important pieces of your life story. Not only will it connect and remind you of your family, adding a touch of nostalgia to your life, it will also look and feel great in any setting. Ask your grandparents or parents for anything they might have that they are willing to part with. It could be an old stool that you can use as a nightstand or a low bed that you can fashion into a seating arrangement. Look for old photos that you use to create a gallery wall.

Flowers and candles

We underestimate the power of lighting when decorating our homes. While overhead lighting is important and there are a great many types of sconces and chandeliers available to brighten up your space, candles, in long stands and small bowls, add a lot of charm to your home. Place a few on your coffee table or dining area. Light one at night to give your home a cozy feel. Flowers beautifully compliment candles. The good thing is they last longer during winter so you won’t have to replace them frequently. Get a bunch and put them in large vases in places you can see them easily, along with candlesticks and stands, and watch your space come alive.

The contemporary, globalized world is witnessing a great shift of power from males to females, and people have realized how aggressive, risk-seeking behaviour, which enables men to entrench power, has proven ‘destructive and unsustainable'. With this shift, various countries are moving slowly or gradually toward alternative conceptions of sustainable peace by adopting gender-inclusive, gender-balanced approaches in their activities and policies. Nepal is one of the countries in South-Asia that has recognized social and gender inequalities and is progressive, adopting inclusive laws for gender equality and promotion. According to Sapana Pradhan Malla, the Supreme Court judge of Nepal, ‘the  2015 Constitution of Nepal is one of the most progressive in South Asia in terms of gender equality and women’s rights. Furthermore, Nepal leads South Asia in women’s political participation.  

Additionally, Nepal is a signatory to the significant foundational human and women's rights treaties and conventions, namely the Universal Declaration of Human Rights (1948), the International Covenant on Civil and Political Rights in 1991, the Convention against Torture and other Cruel, Inhuman or Degrading Treatment or Punishment in 1991. The country ratified the Convention on the Elimination of All forms of Discrimination against Women (CEDAW) in 1992. Also, Nepal is the first country in South Asia to adopt a National Action Plan to implement UN Security Council 1325 and a prominent contributor of women peacekeepers in UN missions. In this regard, Nepal can be considered well-placed and holds the potential for gender-inclusive foreign policies due to conducive domestic and international factors.

However, Nepal also depicts a bleak picture and shows a considerable gender gap in its foreign policy. The policy abides by the 2015 Constitution of Nepal, and the constitution upholds the GESI framework. However, foreign policy documents and guiding principles do not adequately reflect the same commitments. Updated four years ago, the foreign policy of Nepal considers gender, gender equality and social inclusion as cross-cutting issues for effective aid implementation rather than a priority in foreign policy formulation. It tries to address gender issues through mainstreaming without opening up to intersecting identities that are more vulnerable, marginalized  and in dire need of opportunities. Though the nation has passed through various political struggles, including the democratic struggles,  the Maoist insurgency and the Madhes movement, it is oblivious to multiple intersecting identities and contains homogeneous language about gender categories.

Examining key foreign policy documents, such as the Foreign Aid Policy 2002 and International Development Cooperation Policy 2019 showcases this gender gap. In these policies, individual donors can execute those projects that align with sectoral priorities of Nepal, which include poverty reduction, fostering economic growth and supporting critical social infrastructure needs. In these projects, social needs are not explicitly defined, nor are languages of intersectionality considered. If we try to locate gender in International Development Cooperation Policy 2019,  it comes up only twice, except for aid utilization and project design and implementation, where the policy has considered gender as one of the cross-cutting issues to improve aid effectiveness. The policy has not prioritized gender explicitly as one of the key principles/aspects. It showcases policies that deal with international affairs and external aid lack robust consideration of intersectionality, leading to the homogenization of diverse experiences and marginalization of specific individuals.

Why? There are two primary reasons, among many. First, insecurities shape Nepal's foreign policies. Usually tangled in balancing two neighbors and having survival mode policies as evident in the external policies adopted by Nepal, which include a policy of independence, a policy of isolation, non–alignment, Indo-centric unique relations, and currently, a neutral and balanced approach vis-a-vis neighbours. Nepal's foreign policy debates often revolve around its neighbors, limiting the scope and knowledge of the overall policy framework. Second, Nepal’s aspiration is for economic development rather than social development, and it aims to elevate itself to a middle-income country by 2030. Thus, the understanding of foreign policy has been limited, narrow and state-centric. It has been understood to protect national sovereignty and security against external threats and promote economic interest through its foreign policy. Therefore, considering an intersectional gender-sensitive approach looks challenging within the state-centric foreign policy.

However, Nepal’s foreign policy is critical to its development goals. For realization of the vision of ‘Prosperous Nepal and Happy Nepali’ and Sustainable Development Goals (SDGs), and the elevation to the club of middle-income countries by 2030, development aid should be channelized through citizen-centric aid policies that include the gender dimension. Non-inclusion of gender issues in the nation’s foreign policy can have serious consequences, perpetuating gender-based inequalities and hindering progress toward sustainable development. So, there is a need for Nepal to advance gender perspectives through its foreign policy and prioritize the development of marginalized communities by recognizing the existence of diverse categories of people and ensure that these groups, including women and girls, people with disabilities and senior citizens, get to enjoy their rights. For this, it is important to amend relevant policy documents and make intersectionality integral to its foreign policy.

Overall, it is critical for Nepal to prioritize social development that can contribute to sustainable development and economic prosperity. It is of utmost importance for Nepal to focus on gender aspects not only in gender mainstreaming but also to make gender a top priority area of its foreign policy and partnerships.